Yes, I have read your most recent book. I like your interpretation of Genesis, but I'm not entirely sold on certain aspects. The interpretation of the second creation story isn't a slam dunk. There isn't a clear distinction between the creator of heaven and earth and the creator of man in the existing texts. There are various texts that use Elohim and YHWH-Elohim alternatively, but it never seems to align exactly with Elohim being the supreme creator with Yahweh being the lesser.
But also, in your most recent book you of course see all of this as having taken place at roughly the same time. In Berossus and Manetho you cited the position that Genesis 1-11 was added last. I still favor this position.
In this manner, the cosmic transcendent god of Genesis, the philosophical example of goodness, was effectively subjugated and overthrown by the authors of Exodus–Joshua to become the terrestrial voice of petty nationalistic and cultic interests. The rejection of the philosophical monotheism of Genesis 1 in favor of the terrestrial monolatry of Exodus–Joshua in essence constituted a stasis led by an entrenched priesthood resistant to any limitation of their traditional religious offices and political leaders seeking to expand the national boundaries.
But it seems more likely to me that Genesis 1-11 was added last, by someone who knew the rest of the material. I think this is further suggested by the potential relationship of the ending of Deuteronomy to Genesis 1-11, indicating either than the same person/group wrote the ending of Deuteronomy and Genesis 1-11 or that the ending of Deuteronomy was written after the Genesis 1-11 making it the final-final addition to the work. But I do find it curious that the only place "sons of God" are mentioned in the Pentateuch is Genesis 6 and Deuteronomy 32.
Above you seem to indicate that the writers of Exodus–Joshua "rejected" Genesis 1-11, but this seems unlikely. More likely, the writer(s) of Genesis 1-11 trying to moderate Exodus–Joshua. Exodus–Joshua came first or indeed Genesis 12-Joshua came first, and then later writer(s) wanted to make the nationalistic narrative more universal and Hellenistic.
This would imply that the final editor of the collection was the writer(s) of Genesis 1-11. Why else would Genesis 1-11 be allowed to stand? If the writers of Gen 12-Joshua really didn't like what Genesis 1-11, then why would they accept it? They wouldn't. But if the writer of Genesis 1-11 was last and had the final say, then that's why it would remain in place. So it seems to me that the writer(s) of Genesis 1-11 took a nationalistic Israelite history and appended a Hellenistic story of universalism onto the beginning, not necessarily with the approval of the writers of the nationalistic history.